The idea that the biological world can be used as a metaphor for the organization of human social systems is not new. One of the most erudite and prolific modern proponents is Peter Corning who has written extensively on the potential synergies of cooperation within society drawing on concepts derived from the study of functional biological systems.
While appealing in its moral promise and apparent simplicity it has been and will continue to be a very difficult if not impossible project. It’s worth examining for the insights it yields if not for immediate political guidance.
Assuming for the moment that the modern state in its political, economic and civil complexity is analogous to any even moderately complex biological system, we can define the minimum requirements for continued viability. Putting it simply they are energy, information and purpose. The creation of order requires energy and complexity and cohesion needs a sufficiently accurate and robust information transfer between its components. Finally, importantly and obviously, a functional system must recruit these capabilities in order to accomplish meaningful work.
Biological systems have developed a wide variety of energy sources and methods of extraction plus exquisitely accurate and interactive internal communication systems to ensure that all components are appropriately engaged in sustaining behavior ultimately required for survival and procreation. In a Darwinian world purpose is constrained and driven by the overriding need to maintain a competitive net reproduction rate.
This is also true for social organisms and collectives. This perspective immediately raises a number of interrelated important philosophic and practical issues as, for example, how does a sense of aesthetics serve a Darwinian purpose? (Funnily enough that is a relatively easy question to answer). More centrally, on a more obviously practical level in social species the good of the individual may conflict with the good of the social collective. Which gets preferential attention?
Clearly humans are a social species which means that over the course of evolutionary time it has paid off to sacrifice some immediate self-advantage for the common good. But two other things are equally clear. Firstly, that over time and with changes in technology and other causally significant variables the optimum size and complexity of the social group has increased substantially from the archetypal hunter-gatherer group of our ancient ancestors. It is also equally apparent that this expansion in size and complexity has been dearly bought and that the collective can be challenged and exploited by individuals and, more commonly, by sub-groups devoted to a more narrow definition of self-interest.